The first entry in the church-records, after the covenant and the names of the members, is the following: "Nov. 24, 1689.—Sab: day. Brother Nathaniel Ingersoll chosen, by a general vote of the brethren, to officiate in the place of a deacon for a time."
Mr. Parris commenced his administration by showing that he meant to exercise the disciplinary powers intrusted to him, as pastor of a church, with a high hand, and without much regard to persons or circumstances. Ezekiel Cheever had been a member of the mother-church in Salem twenty years before, was one of the founders of the parish church, and appears to have been a worthy and amiable person, occupying and owning the farm of his uncle, Captain Lothrop. On the sudden illness of a member of his family, being "in distress for a horse," none of his own being available at the time, he rushed, in his hurry and alarm, to the stable of a neighbor, took one of his horses, "without leave or asking of it," and rode, post haste, for a doctor. One would have thought that an affair of this sort, in such an exigency, might have been left to neighborly explanation or adjustment. But Mr. Parris regarded it as giving a good opportunity for an exercise of power that would strike the terrors of discipline home upon the whole community. About five or six weeks after the occurrence, Cheever was dealt with in the manner thus described by Mr. Parris, in his church-record, dated "Sab: 30 March, 1690." He was "called forth to give satisfaction to the offended church, as also the last sabbath he was called forth for the same purpose; but then he failed in giving satisfaction, by reason of somewhat mincing in the latter part of his confession, which, in the former, he had more ingenuously acknowledged: but this day, the church received satisfaction, as was testified by their holding-up of their hands; and, after the whole, a word of caution by the pastor was dropped upon the offender in particular, and upon us all in general."
Mr. Parris was evidently inclined to magnify the importance of the church, and to get it into such a state of subserviency to his authority, that he could wield it effectually as a weapon in his fight with the congregation. With this view, he endeavored to render the action of the church as dignified and imposing as possible; to enlarge and expand its ceremonial proceedings, and make it the theatre for the exercise of his authority as its head and ruler. This feature of his policy was so strikingly illustrated in the course he took in reference to the deacons, that I must present it as recorded by him in the church-book. It is worth preserving as a curiosity in ecclesiastical administration.
Nathaniel Ingersoll had been a professor of religion almost as long as Mr. Parris had lived. He was eminently a Christian man, of acknowledged piety, and beloved and revered by all. He had been the patron, benefactor, and guardian of the parish and all its interests from its formation. He had long held the title of deacon, and exercised the functions of that office so far as they could be exercised previous to the organization of a church. He had been the almoner of the charities of the people, and their adviser and religious friend in all things. He was approaching the boundaries of advanced years, and already recognized among the fathers of the community. It would have seemed no more than what all might have expected, to have had him recognized as a deacon of the church, in full standing, at the first. It was, no doubt, what all did expect. But no: he must be put upon probation. He was chosen deacon "for the present" in November, 1689. Mr. Parris kept the matter of confirmation hanging in his own hands for a year and a half. The appointment of the other deacon was kept suspended for a full year. On the 30th of November, 1690, there is the following entry:—
"This evening, after the public service was over, the church was, by the pastor, desired to stay, and then by him Brother Edward Putnam was propounded as a meet person for to be chosen as another deacon. The issue whereof was, that, it being now an excessive cold day, some did propose that another season might be pitched upon for discourse thereof. Whereupon the pastor mentioned the next fourth day, at two of the clock, at the pastor's house, for further discourse thereof; to which the church agreed by not dissenting."
The record of the proceedings on the "next fourth day" is as follows:—
"3 December, 1690.—This afternoon, at a church meeting appointed the last sabbath, Brother Edward Putnam was again propounded to the church for choice to office in the place of a deacon to join with, and be assistant to, Brother Ingersoll in the service, and in order to said Putnam's ordination in the office, upon his well approving himself therein. Some proposed that two might be nominated to the church, out of which the church to choose one. But arguments satisfactory were produced against that way. Some also moved for a choice by papers; but that way also was disapproved by the arguments of the pastor and some others. In fine, the pastor put it to vote (there appearing not the least exception from any, unless a modest and humble exception of the person himself, once and again), and it was carried in the affirmative by a universal vote, nemine non suffragante.
"Afterwards, the pastor addressed himself to the elected brother, and, in the name of the church, desired his answer, who replied to this purpose:—
'Seeing, sir, you say the voice of God's people is the voice of God, desiring your prayers and the prayers of the church for divine assistance therein, I do accept of the call.'"
When we consider that Edward Putnam was, at Mr. Parris's ordination more than a year before, and had been for some time previous to that event, Ingersoll's associate deacon, and that there probably never was any other person spoken or thought of than these two for deacons, it is evident that it was Mr. Parris's policy to make a great matter of the affair, and produce a general feeling of the weighty importance of church action in the premises. But this was only the beginning of the long-drawn ceremonial solemnities by which the occasion was magnified.